Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan
Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan contains scientific writings on education, Social and Religious as well as educational innovations, and educational thoughts in the form of: Education (Curriculums, Teaching and Learning, Islamic Education, Educational Technology, Psychology and Counseling, Educational Sociology, Educational Management, Basic Education, Secondary Education, Higher Education, Special Education, Educational Research Methods, Innovation in Teaching, Learning, Assessment of Teacher Training and Education, Artificial Intelligence in Education, Biology Education, Digital and Hybrid Pedagogy, Character and Values-Based Education, and Education for Sustainable Development). Social (Communication Studies, Community Empowerment, Harmony and Conflict Resolution, Social Welfare, as well as Gender and Inclusion; furthermore, it includes legal perspectives ranging from Pure Law (Normative) and Social Law (Empirical) to more specific intersections such as Socio-Educational Law and Socio-Religious Law). Religious (Moderation and Religious Pluralism: Inclusive Tolerance, Interfaith Dialogue, Radicalism vs. Moderation. Sociology of Religion: Religious Institutions, Religious Leadership, Ritual as Social Cohesion. Religious Economics and Philanthropy: Zakat, Infaq, Sedekah, and Waqf (ZISWAF), Sharia/Ethical Economics, House-Based Economic Empowerment. Religious Education: Scriptural Literacy, Moral and Ethical Education, Integration of Science and Religion. Religious Law and Ethics: Family Law, Religious Bioethics, Environmental Ethics (Ecotheology).
Articles
79 Documents
<![CDATA[Hybrid Digital-Conventional Leadership Model and Its Influence on the Well-Being and Performance of the Academic Community ]]>
<![CDATA[Pipin Sukandi]]>;
<![CDATA[Neuneung Ratna Hayati]]>;
<![CDATA[Vina Silviani Marinda]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 1 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i1.103
<![CDATA[The COVID-19 pandemic accelerated digital transformation in higher education, creating an urgent need for leaders who can effectively integrate digital technologies with conventional leadership approaches. However, many leaders still struggle to balance digital efficiency with relational effectiveness, which negatively affects the well-being and performance of the academic community. This study examines the effects of a hybrid leadership model, which combines digital and conventional leadership approaches, on the psychological well-being and performance of the academic community in Indonesian higher education institutions. In addition, the study investigates the mediating role of well-being in the relationship between leadership and performance. The study employed a sequential explanatory mixed-methods design. Quantitative data were collected from 200–300 respondents using stratified random sampling through validated instruments, including the MLQ-5X, PERMA Profiler, DASS-21, and the Individual Work Performance Questionnaire (IWPQ). Structural Equation Modeling (SEM) and Confirmatory Factor Analysis (CFA) were used to test the proposed hypotheses. Furthermore, qualitative data were obtained through in-depth interviews and focus group discussions to enrich the interpretation of the quantitative findings. The results supported all four hypotheses. Hybrid leadership significantly and positively influenced both psychological well-being (H1) and academic performance (H2). Well-being also demonstrated a significant positive effect on performance (H3). Moreover, well-being partially mediated the relationship between hybrid leadership and performance (H4), indicating that leadership contributes to performance both directly and indirectly through the enhancement of well-being. Overall, the findings suggest that hybrid leadership effectively improves both well-being and performance in higher education institutions. Therefore, higher education leaders should develop dual competencies by strengthening digital fluency while maintaining authentic interpersonal leadership skills. In addition, institutions should integrate well-being initiatives into their performance management systems as a strategic component of sustainable organizational development.]]>
<![CDATA[From Reformist to Hermeneutics: A Genealogy of Interpretationin the Modern-Contemporary Periods ]]>
<![CDATA[Mokh. Fatkhur Rokhman]]>;
<![CDATA[Abdul Kadir Riyadi]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.105
<![CDATA[The transformation of Qur’anic interpretation in the modern and contemporary periods represents one of the most significant epistemological shifts in modern Islamic intellectual history. Nevertheless, existing scholarship has predominantly examined this transformation through descriptive, thematic, or biographical approaches, often overlooking the deeper relations between interpretation, discourse, power, and the historical construction of religious authority. This study aims to critically investigate the genealogy of Qur’anic interpretation from reformist exegesis to contemporary hermeneutics through Michel Foucault’s genealogical framework. Employing a qualitative critical-textual design, the research analyzes major interpretive and theoretical works of influential Muslim thinkers, including Muhammad Abduh, Rashid Riḍā, Fazlur Rahman, Nasr Hamid Abu Zayd, and Mohammed Arkoun. Data were examined using genealogical analysis and critical discourse analysis to identify epistemological ruptures, discursive transformations, and shifts in interpretive legitimacy across different historical periods. The findings demonstrate that the transition from reformist tafsir to contemporary hermeneutics did not emerge as a linear methodological evolution, but as a historically contingent epistemological rupture shaped by colonialism, modernization, globalization, and the encounter between Islamic scholarship and modern critical humanities. Reformist interpretation reconstructed the Qur’an as a rational and socially transformative discourse, whereas contemporary hermeneutics repositioned interpretation as a historically conditioned, discursively negotiated, and contextually produced process of meaning-making. The study further reveals that contemporary tafsir increasingly integrates interdisciplinary approaches emphasizing historicity, plurality, and critical reflexivity, thereby destabilizing singular structures of interpretive authority within modern Muslim societies. Theoretically, this research reconceptualizes Qur’anic interpretation not as a fixed theological tradition, but as a dynamic discursive formation continuously shaped by struggles over knowledge, legitimacy, and socio-political power, thereby contributing a critical genealogical perspective to contemporary global debates in Qur’anic studies and Islamic hermeneutics.]]>
<![CDATA[Philosophical Perspectives on Divorce Litigation and Women's Rights in Islamic Family Law: A Study of Indonesian Context ]]>
<![CDATA[Wahidullah Wahidullah]]>;
<![CDATA[Rizqul Kamali Maulal Wahid]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.107
<![CDATA[The growing tension between Islamic legal formalism and gender-responsive justice has emerged as one of the most contested issues within contemporary Muslim family law, particularly in relation to divorce litigation and women’s post-divorce rights. In Indonesia, the increasing prevalence of wife-initiated divorce cases reflects not only changing marital dynamics, but also deeper transformations in women’s legal consciousness, institutional expectations, and demands for substantive justice. Nevertheless, existing scholarship has largely concentrated on procedural legal analysis and normative doctrinal interpretation, while insufficiently examining the structural contradiction between formal legal recognition and the lived realities experienced by divorced women. This study aims to critically investigate divorce litigation and women’s rights within Indonesian Religious Courts through the integration of substantive justice theory, maqasid al-shari’ah, and sociology of law perspectives. Employing a qualitative socio-legal research design, the study analyzed Religious Court decisions, institutional practices, and semi-structured interviews involving judges, legal advocates, Islamic family law experts, and women’s rights activists. The findings reveal that cerai gugat increasingly functions as a socio-legal mechanism through which women negotiate dignity, protection, and economic survival after prolonged experiences of structural injustice, including domestic violence, financial neglect, and unequal marital power relations. The study further demonstrates that although some judges have adopted progressive and gender-responsive interpretations emphasizing welfare and fairness, the realization of women’s post-divorce rights remains constrained by patriarchal legal assumptions, inconsistent judicial discretion, and weak enforcement systems. Consequently, legal recognition frequently operates only at the symbolic level without producing substantive protection in women’s everyday lives. This study advances contemporary Islamic legal reform discourse by offering a critical socio-legal reconstruction that bridges normative Islamic principles with institutional realities and women’s lived experiences. Ultimately, the research argues that the future legitimacy of Islamic family law depends on its capacity to transform symbolic legality into substantively just, dignity-oriented, and human-centered legal protection.]]>
<![CDATA[Camping Day as a Learning Innovation in Improving Children's Social-Emotional Intelligence in Kindergarten ]]>
<![CDATA[Rislah Arini]]>;
<![CDATA[Nurhafizah]]>;
<![CDATA[Farida Mayar]]>;
<![CDATA[Serli Marlina]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.111
<![CDATA[The increasing global concern regarding children’s declining social-emotional competence within academically dominated early childhood education systems has intensified the demand for innovative pedagogical approaches capable of fostering holistic developmental growth. Despite the growing recognition of experiential learning and Social and Emotional Learning (SEL) frameworks, many kindergarten learning environments continue to rely heavily on classroom-centered instruction that provides limited opportunities for authentic emotional interaction, collaborative engagement, and adaptive social participation. Addressing this gap, the present study investigated the effectiveness of Camping Day activities as a structured experiential learning model for strengthening children’s social-emotional intelligence in kindergarten education. The study employed a quasi-experimental one-group pretest–posttest design involving 60 children aged five to six years from four kindergartens in Kampar Regency, Indonesia. Data were collected through structured observations, semi-structured teacher interviews, and field documentation based on five SEL dimensions, namely self-awareness, self-management, social awareness, responsibility, and relationship skills. Quantitative data were analyzed using descriptive statistics and paired sample t-tests, while qualitative findings were interpreted thematically to provide contextual and conceptual depth. The findings revealed a statistically significant improvement in children’s social-emotional intelligence following participation in Camping Day activities, with the mean score increasing from 2.08 to 3.41 (t = 8.73, p < .001). The most substantial improvements were identified in emotional regulation, collaborative responsibility, communication, and peer interaction. The findings further demonstrate that pedagogically mediated experiential outdoor learning creates emotionally meaningful learning ecologies that strengthen children’s adaptive behavior and interpersonal competence through authentic social engagement. This study contributes conceptually by positioning Camping Day as a structured socio-emotional immersion model that extends experiential learning and SEL discourse within contemporary early childhood education while offering a globally relevant pedagogical perspective for fostering holistic child development.]]>
<![CDATA[Legal Protection of Waqf Land Status Against Civil Acts of Individual Nazhir in Lease and Loan Agreements ]]>
<![CDATA[Nova Monaya]]>;
<![CDATA[Radif Khotamir Rusli]]>;
<![CDATA[Ilman Khairi]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 1 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i1.113
<![CDATA[This article examines the legal protection mechanisms governing the status of waqf land when individual nazhir (trustees) enter into lease (ijarah) and loan-for-use (ariyah) agreements. Although Indonesian Law No. 41 of 2004 on Waqf expressly prohibits the transfer of waqf property rights, the practice of leasing and lending waqf land gives rise to significant legal ambiguities regarding the transfer of management and usufruct rights. This research employs a normative legal methodology using qualitative analysis of statutory regulations, Islamic jurisprudence, and comparative legal frameworks. The findings reveal a complex legal dichotomy: while ownership of waqf land remains perpetual and legally unchanged, the transfer of management and usage rights to lessees and borrowers may constitute a form of rights alienation that potentially conflicts with national regulations concerning waqf protection. Nevertheless, classical Islamic jurisprudence demonstrates greater flexibility by permitting such arrangements, provided that the resulting benefits are directed toward public welfare (maslahah) rather than private interests. This study proposes a comprehensive legal framework that harmonises Indonesian positive law with Islamic legal principles through the establishment of clear standards for nazhir accountability, transparent documentation procedures, and robust oversight mechanisms. By bridging the gap between rigid statutory restrictions and the practical flexibility recognised in Islamic jurisprudence, the proposed framework seeks to ensure that lease and loan agreements function as effective instruments for optimising underutilised waqf assets while fully preserving their perpetual status and original philanthropic purpose.]]>
<![CDATA[Reconstructing Legal Rights over MSME Business Premises on State and Waqf Land: A Comparative Legal Study ]]>
<![CDATA[Ilman Khairi]]>;
<![CDATA[Nova Monaya]]>;
<![CDATA[Sudiman Sihotang]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 1 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i1.115
<![CDATA[This article reconstructs the legal framework governing proprietary rights over Micro, Small, and Medium Enterprise (MSME) business premises situated on state, regional, and waqf land in Indonesia. The study departs from the persistent legal uncertainty surrounding kiosks and stalls in government-owned traditional markets, particularly the weak proprietary status of SIPTU/SHPTU instruments. In response, the article develops a normative-comparative model of SKBG Tempat Usaha UMKM as a legal mechanism for strengthening the protection of MSME business premises. The proposed model extends the concept of building ownership certificates under the Indonesian Flats Law, particularly the provisions relating to state, regional, and waqf land, from residential units to MSME business premises. Using statutory, conceptual, and comparative legal approaches, this article examines Article 60 of Government Regulation No. 7 of 2021, Article 53A of Law No. 11 of 2020, Government Regulation No. 17 of 2021, and relevant provisions of the Flats Law. Comparative reflections on Pakistan and Turkey further strengthen the argument that public assets and waqf property can be institutionally transformed into inclusive economic infrastructure. The study finds that legal certainty for MSME business premises requires the implementation of the horizontal separation principle between land and buildings, transparent public registration, enforceable proprietary rights, and broader access to financing through fiduciary security or equivalent legal instruments. The novelty of this article lies in its proposal for the doctrinal and institutional expansion of SKBG from a housing-oriented instrument into a legal framework applicable to MSME-oriented development on public and waqf land. This reconstruction is expected to strengthen legal certainty, improve access to financing, and support inclusive and sustainable economic development for MSMEs in Indonesia.]]>
<![CDATA[Strategi Active Learning Berbasis Jigsaw dalam Meningkatkan Keaktifan Belajar Siswa pada Pembelajaran Pendidikan Agama Islam di SMP Negeri 18 Kota Jambi ]]>
<![CDATA[Rahmawati]]>;
<![CDATA[Nasir]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.116
<![CDATA[The increasing demand for student-centered and dialogical learning in twenty-first-century education has intensified the need for innovative pedagogical approaches capable of fostering meaningful student engagement within religious education classrooms. However, Islamic Religious Education learning in many secondary schools remains predominantly teacher-centered, resulting in limited student participation, passive learning behavior, and weak collaborative interaction during the instructional process. This study investigates the implementation of a Jigsaw-based Active Learning strategy to enhance students’ learning activeness in Islamic Religious Education at class VII.G of SMP Negeri 18 Kota Jambi, Indonesia. Employing a Classroom Action Research design, the study was conducted through two reflective action cycles involving 32 students. Data were collected through classroom observations, semi-structured interviews, reflective field notes, and learning documentation, and were analyzed using descriptive quantitative analysis supported by qualitative reflective interpretation. The findings demonstrate that the Jigsaw-based Active Learning strategy substantially transformed classroom interaction patterns from passive teacher-dominated instruction into collaborative and student-centered learning engagement. Quantitatively, students’ learning activeness increased progressively from a pre-cycle average score of 61.25 with only 18.75% of students categorized as active and very active, to 65.14 in Cycle I with 37.50% learning mastery, and finally reaching 80.42 in Cycle II with 81.25% active participation. Beyond behavioral participation, the strategy also strengthened students’ communication confidence, collaborative responsibility, reflective interaction, and socio-academic engagement during the learning process. The study theoretically reinforces socio-constructivist and cooperative learning perspectives by demonstrating that meaningful engagement in faith-based education emerges through peer-mediated dialogue, collaborative knowledge construction, and reflective social interaction. Furthermore, this research proposes that Jigsaw-based Active Learning functions not merely as a cooperative instructional technique, but as a transformative socio-pedagogical framework capable of integrating cognitive understanding, ethical reflection, and participatory learning within contemporary Islamic Religious Education.]]>
<![CDATA[Beyond Technocracy: A Sufi-Maqasid Epistemological Synthesis for the Kurikulum Berbasis Cinta (KBC) in Islamic Education ]]>
<![CDATA[M Isroul Laili]]>;
<![CDATA[Ahmad Burhan Jazuli]]>;
<![CDATA[Muhammad Fodhil]]>;
<![CDATA[Moh Saiful Mustofa]]>;
<![CDATA[Luthfi]]>;
<![CDATA[Ahmad Thohir]]>;
<![CDATA[Imad Syauqi]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.118
<![CDATA[The accelerating dominance of technocratic rationality and performative accountability within contemporary education has generated profound concern regarding the erosion of spirituality, ethical consciousness, and holistic human formation in Islamic educational institutions. Although the Indonesian Ministry of Religious Affairs introduced the Kurikulum Berbasis Cinta (KBC) as a transformative curriculum initiative intended to restore compassion, relationality, and human-centered learning, the curriculum remains epistemologically fragile due to the absence of a coherent philosophical framework integrating spirituality, ethics, cognition, and transformative pedagogy. Addressing this gap, the present study develops a Sufi-Maqasid Epistemological Synthesis Model (SM-ESM) as a post-technocratic curriculum architecture for contemporary Islamic education. Employing a qualitative conceptual-hermeneutic design grounded in critical Islamic educational philosophy, the study analysed classical Islamic texts, contemporary scholarly literature, and official KBC policy documents through purposive and criterion-based selection. The findings reveal that the integration of Sufi epistemology and Maqasid al-Shariah systems thinking reconstructs the epistemological foundations of Islamic curriculum discourse by positioning love not merely as an affective value, but as an ontological, ethical, and pedagogical principle governing knowledge, human flourishing, and educational purpose. The study further demonstrates that the tri-yaqin epistemological ascent fundamentally redefines Higher Order Thinking Skills (HOTS) through the integration of conceptual understanding, reflective awareness, and ethical-spiritual embodiment oriented toward ihsan-consciousness. Moreover, the alignment between the Panca Cinta principles and Maqasid al-Shariah establishes a coherent teleological framework capable of resisting reductionist educational instrumentalism while strengthening transformative pedagogy, ecological responsibility, and relational ethics. Ultimately, this study positions Islamic educational philosophy as a globally relevant alternative paradigm for reconstructing spiritually grounded, human-centered, and ethically transformative education within an increasingly performative post-technocratic world.]]>
<![CDATA[The Social Construction of Religious Moderation among Madurese Kiai: A Multi-Site Study of Indonesian Pesantren ]]>
<![CDATA[Busahwi]]>;
<![CDATA[Umi Sumbulah]]>;
<![CDATA[Samsul Susilawati]]>
<![CDATA[ Al Qodiri : Jurnal Pendidikan, Sosial dan Keagamaan Vol. 24 No. 2 (2026): Al Qodiri: Jurnal Pendidikan, Sosial dan Keagamaan ]]>
Publisher : <![CDATA[Universitas Islam KH. Achmad Muzakki Syah Jember ]]>
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DOI: 10.53515/alqodiri.v24i2.120
<![CDATA[Indonesia’s pesantren have long been regarded as institutional centers of Islamic moderation. However, the socio-pedagogical processes through which religious moderation is constructed, transmitted, and internalized remain theoretically underexplored. This study examines how Madurese kiai construct and implement religious moderation across different pesantren typologies in Madura, Indonesia. Using a qualitative multi-site case study approach, data were collected through in-depth interviews, participant observation, and document analysis at three pesantren during 2025. The findings reveal that all sites share a common wasathiyyah theological foundation based on tawassuth, tasamuh, tawazun, and ta’adul, while differing in their institutional implementation. Al-Hikam integrates moderation into the formal curriculum, Assirojiyyah embeds it through contextual kitab kuning interpretation within the salaf tradition, and Nurul Hikmah promotes it through dialogic-participatory pedagogy. Applying Berger and Luckmann’s framework of externalization, objectivation, and internalization, the study demonstrates that religious moderation in pesantren is not merely a state-driven normative agenda but a socially constructed reality shaped through kiai authority, pedagogical traditions, and everyday institutional interaction. The study contributes to the growing scholarship on Islamic education by conceptualizing religious moderation as a dynamic socio-cultural construction rather than solely a curricular project.]]>
